Navya Nyāya Scholarship in Nabadwip Archive Collection/ JagadīśaTarkālaṃkāra/ Avacchedakattvaniruktiḥ/ Dattātreya Śāstri Ogale (Commentator)/ Swāmī Dharmānanda Mahābhāga (Editor)/ Chaukhambha Sanskrit Sansthan / Publication:2007/ The Kashi Sanskrit Series 203/ Number of pages: 160/
अवच्छेदकत्वनिरुक्ति: (Avacchedakattvaniruktiḥ)
In this book, Jagadīśa offers commentary on the nature of vyāpti as mentioned by Raghunatha Śiromaṇī in his Didhīti. Jagadīśa talks about two kinds of vyāpakatva in great detail. In this context, Jagadīśa alludes to the concept of avacchedakata and explains these allaying all the possible questions that one could raise in this context.
Publication Author |
Tarkālaṃkāra, Jagadīśa |
---|---|
Publication Language |
Sanskrit |
Publisher Name |
Chaukhambha Sanskrit Sansthan |
Publication Year |
2007 |
Publication Type |
eBook |
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অধ্যাপক মধুসূদন ন্যায়াচার্য্য জন্মশতবর্ষ স্মারকগ্রন্থ (Adhyapak Madhusudan Nyayacharya Janmasatabasra Smarakgrantha)
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In the second volume of Śabdaśaktiprakāśikā, Jagadīśa presents a detailed analysis of Prabhākara’s kāryānvitaśaktivāda and refutes this view. Jagadīśa defends the niravacchinna śaktivāda of the words like ākāśa etc. The view of Raghuntha Siromani with regard to the causal nexus of linguistic understanding has been refuted. Jagadisa offers an analysis of the nature of paribhāṣika śabda and argues that proper names given to individuals do not have śakti and they are to be treated as paribhāśaika śabda. Jagadīśa defends the view that śakti resides in all the three loci: the individual, the universal and the relation of samavāya that holds between an individual and the universal. Jagadīśa also refutes the Mīmāṃsaka view that the sentence has lakṣaṇā and the view of Ālaṃkārika regarding the vyāñjanā relation has been rejected. In this book, Jagadīśa offers a detailed analysis of different kinds of lakṣaṇā and in this context, one comes across a criticism of the Prabhākara thesis that the word having lakṣaṇā is not the cause of syntactic knowledge of the sentence. This book ends with an analysis of the nature of yogaruḍa śabda.
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The third volume of Śabdaśaktiprakāśikā contains an analysis of samāsa. The book starts with a presentation and analysis of the definition of samāsa in general. Jagadīśa distinguishes nitya samāsa from anitya samāsa. The present work contains an analysis of six kinds of samāsa, viz, 1. Dvigu, 2. Tatpuruṣa, 3. Avyaībhāva, 4. Bahubrīhi, 5. Dvandva. The author accepts another samāsa viz. Upapada. The Grammarians hold that the vigraha vākya and the samasta vākya do not have the same śakti and so the nature of understanding the meaning of the vigraha vākya does not amount to understanding the meaning of the samāsa. Jagadīśa refutes this view of the Grammarian and argues that both the vigraha vākya and the samāsa do possess the same meaning. While the traditional Pāṇinian grammar includes karmadhārāya samāsa in tatpuruṣa samāsa and dvigu samāsa in karmadhāraya samāsa, the Katantra Grammar includes dvigu samāsa in tatpuruṣa samāsa. Jagadīśa intervenes in this debate and holds that karmadhāraya and dvigu are independent samāsas and so he thinks that there are six kinds of samāsas viz. tatpuruṣa, avyaībhāva, bahubrīhi, dvandva, karmadhārāya and dvigu. In this book one finds a detailed analysis of all these six kinds of samāsa. Even if Jagadīśa does not accept upapada samāsa as an independent samāsa, still he offers an analysis of upapada samāsa on behalf of those who accept upapada samāsa.
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In this volume, Sibajiban Bhattacharyya presents an analysis of the fundamental concepts in Navya-Nyāya. The themes that have been discussed in this book are 1. Navya-Nyāya theory of Relation, Being in Aristotle and Navya-Nyāya, Navya-Nyāya theory of universals, Navya-Nyāya theory of abstraction, Navya-Nyāya theory of definition, Navya-Nyāya theory of causation, Comparative analysis of Frege and Gadādhara.
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This book is a collection of essays on varieties of aspects of life in Nadia, presently a district in West Bengal, India. Since once upon a time Navadvipa was the main centre of Nadia, and later Krisnanagar became the capital from where the ruler ruled his kingdom including Navadvipa, much of the history of Navadvipa is closely associated with the history of Nadia. This book is divided into five chapters. In the first chapter, the essays focus on the different archaeological sites found in Nadia and bring to light their historical importance. The second chapter focuses on the rivers, waterways and road transport of Nadia. In the third chapter, the essays highlight the importance of the local festivals and the contribution of logical artisans with special reference to weavers. The essays in the fourth chapter take note of the contribution of the musicians and theatre personalities of Nadia. The book ends with a chapter containing articles on different religious and political movements that took place in Nadia.
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This book is perhaps the first attempt to portray the detailed history of Navadvipa. The author starts the discourse with the history of the name ‘Navadvipa’ along with a description of the relation of Navadvipa to the rest of Bengal during the ancient period. The second part of the book contains a detailed description of the scholars of Navadvipa who worked on Navya-Nyāya, Smṛti, and Tantra. In the third chapter, one finds an elaborate presentation of Sri Chaitanya’s biography along with a discussion on Vaishnava religion. Since Navadvipa was ruled by the king of Krishnagar for a long time, there is a discussion on the rulers of Krishnagar, their contribution to the Navadvipa scholarship as patrons. The author also adds a discussion on the famous musicians, eminent persons trained in English education and business persons of Navadvipa.
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In this essay, Harirama Tarkavagisa undertakes an analysis of the nature of the causal relationship between a positive effect and destruction. The author examines the nature of the inference viz. Dhvaṃsa is due to vināśa. If one takes into consideration this inference, there must be a hetu here and the hetu could be said to have an upadhi viz. Bhāvatva. Harirama, in this context, presents different ways of formulating the causal relation. The author ends this essay by concluding that the positive effect (janyabhāva) could be said to be the cause of destruction (dhvaṃsa) through the relation of pratiyogitva.